Комментарий о цитате к Диврей ха-ямим А 22:8

Another great Biblical hero forced to deal with the difficult consequences of his proper choices is David. In I Chronicles 22:8, David is disqualified from building the Temple as a result of having “blood on his hands.” While some commentators understand this blood to be of the innocent victims of war,⁶See, for example, Redak. Rashi understands the blood to be a result of fighting essential wars for the benefit of the Jewish people. He continues to explain that any killing, no matter how necessary, is incongruous with the building of the Temple. In other words, David did the right thing in fighting the wars that he did. Nevertheless, doing the right thing came at the great personal cost of disqualification from building the Temple.

A kabbalistic approach: When Moses said the words וזאת ליהודה, he addressed the emanation מלכות which is the emanation from which the hereditary dynasty of Yehudah draws its divine input. It is this emanation which gives the kings of Yehudah the power to wage war successfully. Interestingly, David, a king descended from Yehudah, refers to the same emanation as זאת, when he proclaimed in Psalms 27,3: אם תקום עלי מלחמה בזאת אני בוטח, “if war overtakes me, I put my faith in זאת, the emanation from which my forefather Yehudah drew his strength.”
The emanation מלכות, sometimes referred to as זאת, is featured repeatedly in the life of David, such as in Psalms 99,4: ועוז מלך משפט אהב, or in Psalms 72,1: משפטיך למלך תן. This is the reason that David was successful in all his many wars. This is also why he never fails to give thanks to the Lord Who was the source of his success. The whole formula למנצח מזמור לדוד, is evidence that David attributed his success to the מנצח, “The One Who grants victory.” Just because the kings of Yehudah enjoyed the assistance of the attribute/emanation מלכות, it was doubly important for David to acknowledge that ultimately success is rooted in the Original Cause, in Hashem. Seeing that David’s career involved spilling much blood, he was not chosen as the tool to build the Holy Temple which symbolizes peace (Chronicles I 22,8). It was left to his son Solomon, a man of peace, someone who practiced the attribute of צדקה, to build the Temple. This is the meaning of Psalms 72,1 וצדקתך לבן מלך, “and Your clemency to the king’s son.” [David speaking about the status of his son Solomon, contrasting his own dominant characteristic of משפט, with that of his son, i.e. the characteristic צדקה, Ed.]

Allein, wie die kriegerische Seite seines Königtums David die Würdigkeit entzog, Gott sein Gesetzesheiligtum zu bauen (Chron. I. 22, 8) und dies seinem Sohne verblieb, dem er den siegreich erstrittenen Frieden als Erbteil hinterließ, so wucherte diese Seite eines Königtums "nach Völkerart" bei diesem seinen Sohne selbst in den Frieden über, und "Salomo", der geistig große Davidssohn, der Friedensfürst, der mit seiner Weisheit sein Volk erleuchtete und die Völker weithin zur Bewunderung hinriss, setzte sein Ideal nicht in die geistige und sittliche Hebung und Vollendung seines Volkes, sondern in die Friedensnachahmung der "Könige nach Völkerart", deren Töchter er freite und die er in Pracht und Üppigkeit zu überstrahlen wetteiferte und, indem er die drei Paragraphen des hier folgenden Königsgesetzes brach, "viele Rosse und viele Frauen und viele Schätze" zu besitzen suchte, legte er selbst den Grund zum Untergang des Heiligtums, das er dem Gottesgesetze erbaute. An dem Tage – spricht eine alte Überlieferung –, an welchem Salomo die Pharaonentochter heimführte, stieg Gabriel, "der Bote der Gottesmacht", nieder und pflanzte einen Stab ins Meer und daran setzte sich der Grund an, auf welchem die große Stadt Roma erbaut wurde. בשעה שנשא שלמה את בת פרעה ירד גבריאל ונעץ קנה בים והעלה שירטון ועליו נבנה כרך גדול של רומי (Sanhedrin 21b nach der Lesart im ילקוט).